The Anointing and Calling of the Son
My soul. For he was chosen from myriads, as in the selection of the elect. And because of this the Father exalted him, granting to him the name which is above every name. 'I have found David my servant' (Ps 89:20); and since the one according to the flesh is of the seed of David, it is possible and sufficient for him to be held by the hand over all the rational creation so that he might teach me in this way; therefore he anointed him with holy oil, proving him priest and king in all things (In holy oil, by the Holy Spirit, clearly meaning anointed, as it is said: 'God, your God, has anointed you with the oil of gladness among your companions' Ps 45:7), because my hand shall take hold of him, his arm being strong.
And the arm and hand of God, the divinity of the Only-begotten; and it takes hold of him, performing strange and great works through him. An enemy will not benefit in him; instead of the devil (for he does not know sin, nor is there deceit in his mouth), thinking he can benefit, while he is able to instill deception and other wickedness. But no son of lawlessness, having come to break the law, will be able to harm him by surrounding him with sin. But the benefiting against the enemy lies strictly in overcoming. And in the Gospel, indeed, the deliberating chief priests and Pharisees against Jesus, not overcoming in his gathering, said to one another, 'See, you benefit nothing'; and the whole world went after him (Matt 22:37)—so that they would not overcome at all.
These things, Didymus says, clearly dividing the one Christ, even if in some way he turned away his manifest slanders. For he clearly presents two persons and two sons, and leads toward this kind of life a doctrine; therefore it seems to me that the interpretation of the one before him is more preferable to those wishing to think devoutly. And Eusebius, through similar things to Didymus, almost brings forward recollections in which he selects: 'The one of the prophets etc.'
He says of David, because the one according to the flesh is of the seed of David, it is possible and sufficient for him to be of hand; for this reason the voice of David is taken up. He found and with holy oil anointed him, since my hand shall take hold of him, strengthening him by my arm (Ps 88:27). And the arm and hand of God, the Son of God, has been said. For he overcomes the man, taking hold of him, the one born from the virgin. And the hand overcomes him and takes hold, performing extraordinary works through him. And the enemy will not profit; the devil is in the man who is the Lord's; for he did not know sin, nor was there deceit in his mouth.
He himself (clearly the one anointed with holy oil) will call upon me; 'You are my Father, God,' he says (Ps 88:28). For since having been born from the virgin he has been called the Son of God, he will call upon me, saying 'You are my Father,' the only-begotten Son of God (for he is Son according to essence), but not only calling but confessing God as Father. And he took upon himself man, and was called the Son of God, and calls God his Father and the supporter of his salvation; for he raised him and into the heavens he took him up. And he has become a supporter also of his own salvation, not that he himself is saved, but that he saves those fleeing to him. And having thus called upon the Father, the cause of all, the Father himself sets him as firstborn, bearing the first things of all those who have been called sons of God, not in the same way as he was raised up with the only-begotten; for he alone is the genuine instrument and temple of the God Word.
But do not let him fail you, thinking until then that the throne of Christ will be extended until the fullness of this; for heaven and earth will pass away, but my words will not pass away (Ps 88:30). For he reigns again, his words not passing away after the passing of heaven and earth. For it has not been said 'I will throw down the...
Greek
ψυχή μου. ε στι γὰρ ̓Εκλελοχισμένος ἀπὸ μυριάδων, ὡς ἐν τῷ Αισματι τῶν ᾀσμάτων. καὶ κατὰ τοῦτο υ ψωσεν αὐτὸν ὁ πατήρ, χαρισάμενος αὐτῷ ο νομα τὸ ὑπὲρ πᾶν ο νομα. Ευ ρον ∆αυὶδ τὸν δοῦλόν μου· καὶ ἐπεὶ ἐκ σπέρματος ∆αυὶδ τυγχάνει τὸ κατὰ σάρκα, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα ἐπὶ τῷ πᾶσαν τὴν λογικὴν κτίσιν εἰς τὸ ου τως δουλεύειν μοι διδάξαι· ο θεν καὶ ἐν ἐλαίῳ ἁγίῳ ε χρισα αὐτόν, ἀρχιερέα καὶ βασιλέα α μα κατὰ πάντα ἀποδείξας ( ̓Εν ἐλαίῳ ἁγίῳ, τῷ πνεύματι τῷ ἁγίῳ δηλονότι κεχρισμένος, περὶ ου ει ρηται Εχρισέ σε ὁ θεὸς ὁ θεός σου ε λαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου), ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ τοῦ μονογενοῦς ἡ θεότης· συναντιλαμβάνεται δὲ αὐτῷ, ε ργα παράδοξα καὶ μεγάλα δι' αὐτοῦ ἐπιτελοῦσα. Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ· ἀντὶ τοῦ ὁ διάβολος (Οὐκ ε γνω γὰρ ἁμαρτίαν οὐδ' ε σχε δόλον ἐν τῷ στόματι αὐτοῦ), δοκῶν ὠφελεῖν ἐν οι ς α ν ἀπάτην καὶ α λλην κακίαν ἐμποιεῖν δύνηται. ἀλλ' οὐδὲ υἱὸς ἀνομίας τις διὰ τοῦ ἀνομεῖν γεγονὼς δυνήσεται κακῶσαι αὐτὸν τῷ εἰς ἁμαρτίαν περιβαλεῖν. κυρίως δὲ τὸ ὠφελῆσαι ἐπὶ τοῦ ἐχθροῦ κεῖται ἀντὶ τοῦ ἀνύσαι. καὶ ἐν Εὐαγγελίῳ γοῦν οἱ βουλευόμενοι ἀρχιερεῖς καὶ Φαρισαῖοι κατὰ τοῦ ̓Ιησοῦ, μὴ ἀνύοντες ἐν τῷ συσκευάζεσθαι αὐτόν, πρὸς ἀλλήλους ε φασκον Θεωρεῖτε ο τι οὐκ ὠφελεῖτε οὐδέν· ι δε ὁ κόσμος ο λος ὀπίσω αὐτοῦ ἀπῆλθεν– ι σον τῷ μηδὲν ἀνύειν. Ταῦτα μὲν ὁ ∆ίδυμος, προφανῶς διαιρῶν τὸν ε να Χριστόν, εἰ καὶ ποσῶς τὰς προφανεῖς αὐτοῦ δυσφημίας ἐξέκλινα. δύο γὰρ πρόσωπα φανερῶς ὑφίστησι καὶ υἱοὺς δύο, καὶ εἰς τὸ τῆσδε προβιοτῆς ἀπάγει δόγμα· ο θεν δοκεῖ μοι ἡ τῶν πρὸ αὐτοῦ ἑρμηνεία μᾶλλον αἱρετωτέρα ει ναι τοῖς εὐσεβῶς νοεῖν βουλομένοις. καὶ Εὐσέβιος δὲ διὰ τῶν ὁμοίων ∆ιδύμῳ σχεδὸν πρόεισιν ἐνθυμημάτων οι ς ἐπιλέγει· ̔Ο μὲν τῶν προφητῶν κτλ. 890a Ps 88,21–23 Τὸν ο ντα ∆αυίδ φησιν, ἐπεὶ ἐκ σπέρματος ∆αυὶδ τὸ κατὰ σάρκα τυγχάνει, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα· εἰς τοῦτο γὰρ μεταλαμβάνεται ἡ ∆αυὶδ φωνή. ευ ρον καὶ ἁγίῳ ἐλαίῳ ε χρισα αὐτόν, ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ, κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ ὁ θεοῦ υἱὸς ει ρηται. ου τος γὰρ 180 κατισχύει τὸν α νθρωπον συναντιλαμβανόμενος αὐτῷ τὸν ἐκ τῆς παρθένου γεγεννημένον. κατισχύει δὲ αὐτὸν ἡ χεὶρ καὶ συναντιλαμβάνεται, ε ργα παράδοξα δι' αὐτοῦ ἐπιτελοῦσα. Τὸ δὲ Οὐκ ὠφελήσει ἐχθρός· ὁ διάβολος ἐν τῷ ἀνθρώπῳ τῷ κυριακῷ· Οὐκ ε γνω γὰρ ἁμαρτίαν οὐδ' ε σχεν δόλον ἐν τῷ στόματι αὐτοῦ. 891a Ps 88,27.28a Αὐτὸς (δηλονότι ὁ ἐλαίῳ ἁγίῳ χρισθείς) ἐπικαλέσεταί με· Πατήρ μου ει σὺ ὁ θεός, ε φη. ἐπεὶ γὰρ γεννηθεὶς ἐκ τῆς παρθένου υἱὸς θεοῦ κέκληται, ἐπικαλέσεταί με, λέγων Πατήρ μου ει σύ, τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ (ε στι γὰρ κατ' οὐσίαν υἱός) ἀλλ' οὐδὲ ἐπικαλουμένου ἀλλ' ὁμολογοῦντος πατέρα τὸν θεόν. ο ν δὲ ἀνέλαβεν α νθρωπον, καὶ ἐκλήθη υἱὸς θεοῦ καὶ ἐπικαλεῖται τὸν θεὸν πατέρα ἑαυτοῦ καὶ ἀντιλήπτορα τῆς σωτηρίας αὐτοῦ· ἀνέστησεν γὰρ αὐτὸν καὶ εἰς οὐρανοὺς ἀνέλαβεν. ἀντιλήπτωρ δὲ γέγονεν καὶ α λλως τῆς αὐτοῦ σωτηρίας, οὐχ η ς αὐτὸς σῴζεται ἀλλ' η ς σῴζει τοὺς προσφεύγοντας αὐτῷ. αὐτοῦ τοιγαροῦν ἐπικαλεσαμένου τὸν πάντων αι τιον πατέρα, καὶ αὐτὸς ὁ πατὴρ τίθεται αὐτὸν πρωτότοκον τὰ πρωτεῖα φέροντα πάντων τῶν χρηματισάντων υἱῶν θεοῦ, οὐχ ὁμοίως αὐτῷ ἀνακραθέντων τῷ μονογενεῖ· μόνος γὰρ αὐτὸς γνήσιον ο ργανον καὶ ναὸς τοῦ θεοῦ λόγου ἀναπέφαται. 892 Ps 88,30b ̓Αλλὰ μὴ λάθῃς σαυτόν, νομίσας μέχρι τότε παρατείνειν τὸν Χριστοῦ θρόνον μέχρι πληρώσεως τούτου· Οὐρανὸς γὰρ καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου μὴ παρέλθωσι. πάλιν γὰρ βασιλεύει, τῶν λόγων αὐτοῦ μὴ παρερχομένων μετὰ τὴν πάροδον οὐρανοῦ καὶ γῆς. οὐ γὰρ ει ρηται Θήσομαι τὸν
About this text
Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
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- Copy-text PG (Khazarzar) (Greek)
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